1

Class One: The Generative Power of Language and the Song of Silence

I. The Two Truths About Reality

From the Guide to the Bodhisattva’s Way of Life:

saṁvṛtiḥ paramārthaśca satyadvayamidaṁ matam| buddheragocarastattvaṁ buddhiḥ saṁvṛtirucyate||

Truth about reality is considered to be of two kinds – deceptive and ultimate. How things really are is inaccessible to the intellect, for the intellect is said to be deceptive. (9.2)

II. The Power of the Word

A. From Atisha’s Lamp for the Path of Awakening:

bhavo vikalpobhūto'yaṁ tadvikalpātmakastataḥ| sarvakalpaparityāgaḥ nivārṇaḥ paramo'sti hi||

This world has come into being through concepts and thus exists purely conceptually. The abandonment of all such conceptual thinking is the highest nirvana. (56)

B. From Nagarjuna’s Root Verses on the Middle Way:

vyavahāramanāśritya paramārtho na deśyate | paramārthamanāgamya nirvāṇaṁ nādhigamyate ||

Without relying on conventional reality, The ultimate meaning cannot be taught. Without arriving at the ultimate meaning of things, Nirvana cannot be attained. (24.10)

2

yaḥ pratītyasamutpādaḥ śūnyatāṁ tāṁ pracakṣmahe | sā prajïaptirupādāya pratipatsaiva madhyamā ||

Whatever arises dependently Is what is called emptiness. That which is conventionally designated Is the middle way. (24.18)

apratītya samutpanno dharmaḥ kaścinna vidyate | yasmāttasmādaśūnyo hi dharmaḥ kaścinna vidyate ||

There is nothing whatsoever That does not arise dependently. And thus there is nothing whatsoever That is not empty. (24.19)

yadyaśūnyaṁ bhavetkiṁ citsyāccūnyamiti kiṁ cana | na kiṁ cidastyaśūnyaṁ ca kutaḥ śūnyaṁ bhaviṣyati ||

If there was anything at all that was not empty, Then there would be something that we could call “empty.” There is nothing at all that is not empty, So how could there be something that is empty? (13.7)

III. Silence and Ultimate Reality

A. From the Guide to the Bodhisattva’s Way of Life:

yathā dṛṣṭaṁ śrutaṁ jïātaṁ naiveha pratiṣidhyate| satyataḥ kalpanā tvatra duḥkhaheturnivāryate||

It is not things that are seen, heard, and known that is being refuted here. It is the conceptualization of those things as truly existing – which is the cause of our suffering – that is here repudiated. (9.26)

3

B. From Nagarjuna’s Root Verses on the Middle Way:

karmakleśakṣayānmokṣaḥ karmakleśā vikalpataḥ | te prapaïcātprapaïcastu śūnyatāyāṁ nirudhyate ||

Freedom comes from the destruction of karma and mental afflictions. Karma and mental afflictions come from conceptual thought, From the conceptual elaboration of them. And conceptual elaboration comes to an end in emptiness. (18.5)

nivṛttamabhidhātavyaṁ nivṛtte cittagocare | anutpannāniruddhā hi nirvāṇamiva dharmatā ||

When the realm of thought has ceased, The process of labelling ceases. Reality is like nirvana: It is doesn’t arise nor does it end. (18.7)

ApràTyy< zaNt< àpÂEràpiÂt<,

inivRkLpmnanawRmetÄÅvSy l][<. aparapratyayaṁ śāntaṁ prapaïcairaprapaïcitaṁ | nirvikalpamanānārthametattattvasya lakṣaṇaṁ ||

Independent, peaceful, not projected by conceptual elaboration, Beyond conceptual thought, undifferentiated – These are the characteristics of reality. (18.9)

From Candrakirti’s commentary on verses 25.16,24 of Nagarjuna’s Root Verses on the Middle Way:

sarvaprapaïcätétarüpatväd jïänasyeti|

What is called “wisdom” lies beyond all conceptual elaborations regarding the world of form. 4

väcämapravåttervä prapaïcopaçamaçcittasayäpravåtteù çivaù|

When there is nothing left to say and conceptual elaborations are pacified and the discursive mind shuts down, there is peace.

C. From the Vijnana Bhairava Tantra:

yasya kasyäpi varëasya pürväntävanubhävayet | çünyayä çünyabhüto'sau çünyäkäraù pumänbhavet || 40 ||

Even one who contemplates on what is before and after the sound, that person becomes joined with emptiness through emptiness; he assumes the form of emptiness. (40)

madhyajihve sphäritäsye madhye nikñipya cetanäm | hoccäraà manasä kurvaàstataù çänte praléyate || 81 ||

Keeping the tongue inside (and inverted), put your consciousness in the middle of the wide open mouth. Mentally make the sound “ha.” Then one will be absorbed in peace. (81)

abindumavisargaà ca akäraà japato mahän | udeti devi sahasä jïänaughaù parameçvaraù || 90 ||

Repeat the letter “a” without nasalization or aspiration at the end, o Goddess, and then suddenly a great flood of wisdom, the Supreme Lord, will arise. (90)

varëasya savisargasya visargäntaà citià kuru | nirädhäreëa cittena spåçedbrahma sanätanam || 91 ||

Put your mind on the aspiration at the end of a letter with aspiration. Because the mind has no support, one touches the eternal brahman.

5

Class Two: Chanting Sacred Syllables

I. Om: The Ultimate Mantra

A. From the Chandogya Upanishad

prajäpatirlokänabhyatapattebhyo'bhitaptebhyastrayé vidyä sampräsravattämabhyatapattasyä abhitaptäyä etänyakñaräëi sampräsravanta bhürbhuvaù svariti ||

The Lord of Creatures heated up the worlds. When they had been heated up, the threefold Veda issued forth from them. He then heated that up, and when it was heated up these three syllables issued forth: bhuh, bhuvah, svah. (2.23.2) tänyabhyatapattebhyo'bhitaptebhya aumkäraù sampräsravattadyathä çaìkunä sarväëi parëäni santåëëänyevamaumkäreëa sarvä väksantåëëoìkära evedaà sarvamaumkära evedaà sarvam ||

He heated those up and when they were heated up the syllable om issued forth. Just as all the leaves are held together by the framework of their veins, so too is all speech held together by om. This whole world is om, this whole world! (2.23.3)

B. From the Maitri Upanishad (6.22-23):

athänyaträpyuktam dve vä va brahmaëé abhidhyeye çabdaçcäçabdaçca atha çabdenaiväçabdamäviñkriyate atha tatra omiti çabdo'nenordhvamutkränto'çabde nidhanameti athähaiñä gatiretadamåtam atatsäyujyatvam nirvåtatvam tathä ceti

Elsewhere it has been said, “There are two forms of ultimate reality to be meditated upon: sound and the soundless. It is through sound that the soundless is revealed, and that sound is om. By it one ascends upward until one loses oneself in the soundless. This is immortality; this is the union; this is freedom.”

6

atha yathorëanäbhistantunordhvamutkränto'vakäçaà labhatétyevaà vä va khalväsävabhidhyätä omityanenordhvamutkräntaù svätantryaà labhate

Just as a spider ascends upward and gains a footing by means of its threads, so does one meditate on om and by that ascends upward and gains independence. . . .

yo'sau paräparo devä omkäro näma nämataù | niùçabdaù çünyabhütastu mürdhni sthäne tato'bhyaset ||

The divine, which is both transcendent and imminent, is called by the name of om. One should concentrate at its place in the head on that which is soundless and also empty of becoming.

C. From the Bhagavad Gita, 10.25:

maharṣīṇāṁ bhṛgur ahaṁ girām asmyekam akṣaram yajïānāṁ japayajïo 'smi sthāvarāṇāṁ himālayaḥ

Among the great sages, I am Bhrigu. In language, I am the one syllable (i.e., “om”). Among ritual practices, I am the repetition of mantras. Among mountains, I am the Himalayas.

D. From theYoga Sutra:

tasya väcakaù praëavaù|

Om is his (the Lord’s) designation. (1.27)

tajjapastadarthabhävanam|

Repeat it constantly and meditate on its meaning. (1.28)

tataù pratyakcetanädhigamo'pyantaräyabhävaçca

Because of this obstacles will vanish and there will be the discovery of one’s inner consciousness. (1.29)

7

II. Meditating on Om

A. From the Mandukya Upanishad:

om ityetadakñaramidaà sarvaà tasyopavyäkhyänaà bhütaà bhavad bhaviñyaditi sarvamoìkära eva yaccänyat trikälätétaà tadapyoìkära eva (1)

“Om” – that syllable is everything! Here’s why: The past, present, and future – everything is just om. And whatever is beyond the three times, that too is just om.

sarvaà hyetad brahmäyamätmä brahma so'yamätmä catuñpät (2)

For everything is indeed ultimate reality, and ultimate reality is this true Self. That ultimate reality is this true Self made up of four parts. . . .

so'yamätmädhyakñaramomkaro'dhimätraà pädä mäträ mäträçca pädä akära ukäro makära iti (8)

Om is the true Self in relation to its syllables: the number of its phonetic parts is the same as the quarters and the quarters are the same as its phonetic parts: “a,” “u,” and “m.”. .

amätraçcaturtho'vyavahäryaù prapaïcopaçamaù çivo'dvaita evamomkära ätmaiva saàviçatyätmanä''tmänaà ya evaà veda (12)

The fourth is not a phonentic part: it cannot be pronounced, it is the pacification of elaboration, it is peace, it is non-dual. So it is that om is indeed the true Self. The one who knows this amalgamates himself or herself with the true Self. (12)

8

B. From the Vijnana Bhairava Tantra:

praëavädisamuccärät plutänte çünyabhävanät | çünyayä parayä çaktyä çünyatämeti bhairavi ||

O Bhairavi, one who recites om and other such seed mantras and then meditates on emptiness at the end of the drawn out version of such a recitation arrives at emptiness through emptiness, through the highest shakti. (39)

III. The “Perfection of Wisdom” Mantra

From the Heart Sutra:

tasmäjjïätavyaù prajïäpäramitämahämantro mahävidyämantro 'nuttaramantro 'samasamamantraù sarvaduùkhapraçamanamantraù satyamamithyatvät prajïäpäramitäyämukto mantraù | tadyathä|

And so there is a great perfection of wisdom mantra you should know, a mantra of great knowledge, an unsurpassed mantra, a mantra that is equal to what has no equal, a mantra that puts an end to all suffering, a mantra of the perfection of wisdom that, because it is true, has been truly spoken. It goes like this:

gate gate päragate pärasaìgate bodhi svähä ||

9

IV. The Mantra of Impermanance

From the Diamond Cutter Sutra:

yaśca khalu punaḥ subhūte bodhisattvo mahāsattvo'prameyānasaṁkhyeyāṁllokadhātūn saptaratnaparipūrṇaṁ kṛtvā tathāgatebhyo'rhadbhayaḥ samyaksaṁbuddhebhyo dānaṁ dadyāt, yaśca kulaputro vā kuladuhitā vā itaḥ prajñāpāramitāyā dharmaparyāyādantaśaścatuṣpādikāmapi gāthāmudgṛhya dhārayeddeśayedvācayet paryavāpnuyāt, parebhyaśca vistareṇa saṁprakāśayet, ayameva tatonidānaṁ bahutaraṁ puṇyaskandhaṁ prasunuyādaprameyamasaṁkhyeyam| kathaṁ ca saṁprakāśayet tadyathākāśe-

tārakā timiraṁ dīpo māyāvaśyāya budbudam| svapnaṁ ca vidyudabhraṁçca evaṁ draṣṭavya saṁskṛtam||

tathā prakāśayet, tenocyate saṁprakāśayediti||

Finally, Subhuti, if a bodhisattva, a great being, were to make a gift of immeasureable, countless world systems completely filled with the seven gems and donate it to the Straightforward Ones, the Superior Ones, the Fully Awakened Ones, and if a son or daughter of a noble family were to extract one stanza of four lines from this teaching on the Dharma, from this Perfection of Wisdom, and teach and explain it fully to others, this latter would generate a still greater, immeasureable, countless heaps of merit as a result of that. And how would one explain it? In this way:

Like a star in the sky or a speck in the eye, A lamp, an illusion, a dewdrop or a bubble, Like a dream, a flash of lightning, or a passing cloud – So should you look upon any caused thing.

One should explain it like that, and therefore one “fully explains.”

10

V. The Mantra “Difficult Only for the Very Stupid”

From the Vijnana Bhairava Tantra:

sakäreëa bahiryäti hakäreëaviçet punaù| haàsahaësetyamuà mantraà jévo japati nityaçaù||

The breath goes out with the sound “sa,” and comes back in with the sound “ha.” A person is always repeating this mantra: “hamsa, hamsa.” (155)

ñaö çatäni divä rätrau sahasräëyekaviàçatiù | japo devyäù samuddiñöaù sulabho durlabho jaòaiù ||

This mantra, taught by the Goddess, is repeated 21,600 times a day. It is easily available, difficult only for the very stupid. (156)

11

Class Three: The Melodies of the Inner Body

I. Mapping the Inner Body

A. From the Yogatattva Upanishad, 1.84-103:

bhümiräpo'nalo väyuräkäçaçceti païcakaù| yeñu païcasu devänäà dhäraëä pancadhocyate||84||

Earth, water, fire, wind, and space – these are the five (elements). It is said that there is a five-fold meditation on the deities of these five (elements).

pädädijänurpayantaà påthivisthänamucyate| påthivé caturaçraà ca pétavarëaà lavarëakam||85

Extending from the feet to the knees is said to be the place belonging to the earth. It has four sides and is yellow in color and is associated with the syllable “la.”

pärthive väyumäropya lakäreëa samanvitam| dhyäyaàçcaturmukhäkäraà caturvaktraà hiraëamayam ||86

Placing the breath on the place belonging to the earth with the corresponding syllable “la,” one should meditate on this golden (deity) with four heads and four mouths (i.e. Brahma). (86)

dhärayetpaïca ghaöikäù påthivéjayamäpnuyät| påthivéyogato måtyurna bhavedasya yoginaù||87

Holding one’s mind (on that place) for five ghatika-s (= two hours), one obtains victory over the earth element. For such a yogi there will be no death connected to the earth element. (87)

12

äjänoù päyurpayantamapäà sthänaà prakértitam| apo'rdhacandraà çuklaà ca vambéjaà parikértitam||88

Extending from the knees to the anus is called the place of the water element. It is said to be shaped like a half-moon, white, and is connected to the seed syllable “vam.” (88)

väruëe väyumäropya vakärena samanvitam| smarannäräyaëam devaà caturbähuà karéöinam||89

Placing the breath on the place of the water element with the corresponding syllable “va,” and one should contemplate the deity Narayana with four arms and wearing a crown. (89)

çuddhasphaöikasaìkäçaà pétaväsasamacyutam| dhärayetpaïca ghaöikäù sarvapäpaiù pramucyate||90

One should meditate on the Imperishable who appears like pure crystal, dressed in yellow, for two hours. One is then free from all negative actions. (90)

tato jalädbhayaà nästi jale måtyurna vidyate| äpäyorhådayänaà ca vahnisthänaà prakértitam||91

Then there is no fear of water and one does not meet with death by water. From the anus to the heart is called the place of the fire element. (91)

vahnistrikoëaà raktaà ca rephäkñarasamudbhavam vahnau cänilamäropya rephäkñarasamujjvalam|| 92

Fire is triangular in shape, red, and is produced from the syllable “ra.” Place the breath on the place of the fire element which is made radiant with the syllable “ra.” (92)

13

triyakñaà varadaà rudraà taruëädityasannibham bhasmoddhülitasarväìgaà suprasannamanusmaran||93

One should contemplate on the three-eyed Rudra, the one who grants wishes, resembles the rising sun, whose whole body is smeared with ash, and who is very gracious. (93)

dhärayetpaïca ghaöikä vahninä'sau na dahyate| na dhayete çréraà ca praviñöasyägnikuëòake||94

One should meditate on this for two hours. One is not burnt by fire; one’s body is not burnt even when entering a fire pit. (94)

ähådayädbhruvormadhaà väyusthänam prakértitam| väyuù ñaökoëakaà kåñëaà yakäräkñarabhäsuram||95

From the heart to the middle of the eyebrows is called the place of the wind element, six-sided, black, shining with the syllable “ya.” (95)

märutaà marutaà sthäne yakäräkñarabhäsuram| dhärayettatra sarvajïaméçvaraà viçvatomukham||96

With the breath on the place of the wind, shining with the syllable “ya,” one should meditate there on the omniscient Ishvara who has faces on all sides. (96)

dhärayetpaïca ghaöikä väyuvadvyomago bhavet| maraëaà na tu väyostu bhayaà bhavati yoginaù||97

One should meditate for two hours. One becomes like the wind, roaming through space. The yogi becomes one who has no fear of nor death by wind. (97)

14

äbhrümadhyättu mürdhäntamäkäçasthänamucyate| vyoma våttaà ca dhümraà ca hakäräkñarabhäsuram||98

From the middle of the eyebrows to the top of the head is said to the place of the space element, circular, the color of smoke, and shining with the syllable “ha.” (98)

äkäçe väyumäropya hakäropari çaìkaram| bindurüpaà mahädevaà vyomäkäraà sadäçivam|99

Placing the breath on the place of the space element, on the syllable “ha,” (one should contemplate on) the great god Shiva, the beneficent and perpetually auspicious, with the shape of a dot, taking the appearance of space. . . (99)

çuddhasphaöikasaìkäçaà dhåtabälendumaulinam| païcavaktrayutaà saumyaà daçabähuà trilocanam||100

Appearing like pure crystal, wearing the crown of the crescent moon, having gentle five faces, ten arms, and three eyes. . . (100)

sarväyudhairdhåtäkäraà sarvabhüñaëabhüñitam| umärdhadehaà varadaà sarvakäraëakäraëam||101

Appearing holding all his implements and adorned with all adornments, Half of his body being the goddess Uma, the one who grants wishes and is the cause of all causes. (101)

äkäçadhäraëättasya khecaratvaà bhaveddhruvam| yatra kutra sthito vä'pi sukhamatyantamaçnate||102

Because of meditating on the space element, one surely becomes able to fly. Wherever such a one resides, he or she enjoys overwhelming happiness. (102)

15

evaà ca dhäraëäù païca kuryädyogé vicakñaëaù| tato dåòhaçaréraù syänmåtyustasya na vidyate||103

A clear-sighted practitioner should in this way practice the five meditations. Then his body will become strong and he will not experience death. (103)

B. From the Vijnana Bhairava Tantra:

piëòamantrasya sarvasya sthülavarëakrameëa tu | ardhendubindunädäntaù çünyoccärädbhavecchivaù || 42 ||

One who goes step by step from the gross form of any of the seed mantras up through the crescent and drop until one reaches the end of sound in emptiness – that person becomes Shiva. (42)

II. Listening to the Inner Body: The Practice of the Yoga of Sound

A. From the Maitri Upanishad, 6.22:

anyathä pare çabdavädinaù : çravaëäìguñöhayogenäntarhådayäkäçaçabdamäkarëayanti saptavidheyaà tasyopamä yathä nadyaù kiìkiëé käàsyacakrakabheka viùkåndikä våñöirniväte vadatéti taà

Others speak about sound differently. They put the thumb in the ear and listen to the sound inside the space of the heart. They say it is like seven types of sound: those of rivers, a small bell, a gong, a wheel turning, the croaking of frogs, and the rain falling when in a windless place.

16

påthaglakñaëamatétya pare'çabde'vyakte brahmaëyastaà gatäù tatra te'påthagdharmiëo'påthagvivekyä yathä sampannä madhutvaà nänärasä ityevaà hyäha : dve brahmaëi veditavye çabdabrahma paräà ca yat | çabdabrahmaëi niñëätaù paraà brahmädhigacchati || || 22||

Transcending the different characteristics, they end up in the supreme ultimate reality: soundless and unmanifest. There the sounds are without separate properties and one can’t tell the difference between them, like different flavors turning into the same sweetness. There are two forms of ultimate reality to be realized, that which is sound and that which is beyond sound. Having become deeply familiar with the ultimate reality which is sound, one realizes the supreme ultimate reality.

B. From the Nada Bindu Upanishad:

siddhäsane sthito yogé mudräà sandhäya vaiñëavém | çåëuyäddakçiëe karëe nädamantargataà sadä || 31||

Sitting in siddhasana and placing his hands in the Vaishnava mudra, the practitioner should steadily listen for the inner sound in the right ear. (31)

abhyasyamäno nädo'yaà bähyamävåëute dhvanim | pakñädvipakñamakhilaà jitvä turyapadaà vrajet || 32||

While practicing hearing this sound one should close off all outside noise. Completely toppling the enemy from its perch, one goes to the fourth state (32)

çrüyate prathamäbhyäse nädo nänävidho mahän | vardhamänastathäbhyäse çrüyate sükñmasükñmataù || 33||

At the beginning of the practice, one hears various kinds of loud sounds. As one gets better at the practice, one hears subtler and subtler sounds. (33)

17

ädau jaladhijémütabherénirjharasambhavaù | madhye mardalaçabdäbho ghaëöäkähalajastathä || 34||

At first, the sounds are like those of the ocean, a thundercloud, a kettle drum, or a waterfall. Midway in the practice, the sounds become like a mardala drum, a bell, or a trumpet.

ante tu kiìkiëévaàçavéëäbhramaraniùsvanaù | iti nänävidhä nädäù çrüyante sükñmasükñmataù || 35||

By the end of the practice, the sounds are like those of a small bell, a flute, a vina, bees, and then silence. The various sounds heard thus become subtler and subtler. (35)

mahati çrüyamäëe tu mahäbheryädikadhvanau | tatra sükñmaà sükñmataraà nädameva parämåçet || 36||

Even while hearing loud sounds like thunderclouds, great kettle drums, and so on, one should concentrate only on the more and more subtle sounds. (36)

ghanamutsåjya vä sükñme sükñmamutsåjya vä ghane | ramamäëamapi kñiptaà mano nänyatra cälayet || 37||

One may go from the gross to the subtle or from the subtle to the gross, as one likes, but one should not allow the mind to move to anything else. (37)

yatra kuträpi vä näde lagati prathamaà manaù | tatra tatra sthirébhütvä tena särdhaà viléyate || 38||

Stick to whatever sound the mind originally fixes on. Staying steadily on it, one is absorbed into it. (38)

18

vismåtya sakalaà bähyaà näde dugdhämbuvanmanaù | ekébhüyätha sahasä cidäkäçe viléyate || 39||

The mind, completely oblivious to outside sounds, becomes one with the sound, like milk mixed with water, and quickly is absorbed in the Cidakasha. (39)

udäsénastato bhütvä sadäbhyäsena saàyamé | unmanékärakaà sadyo nädamevävadhärayet || 40||

Then, becoming indifferent (to outside sounds), through constant practice the practitioner of restraint should just concentrate on the sound that brings about the state called “beyond mind.” (40)

sarvacintäà samutsåjya sarvaceñöävivarjitaù | nädamevänusandadhyännäde cittaà viléyate || 41||

Completely releasing all thoughts and not moving at all, because of the full concentration on just the sound the mind becomes absorbed in the sound. (41)

C. From the Hatha Yoga Pradipika, 4.65-110:

açakya tattva bodhanäà müòhänämapi sammattam| proktaà gorakña näthena nädopäsanamucyäte|| 65

The practice of being attentive to sound, as it was taught by the Protector Goraksha, will now be explained – a practice agreeable even to the dull ones unable to understand reality. (65)

çré ädinäthena sa päda koöi laya prakäräù kathitä jayanti| nädänusandhänakamekameva manyämahe mukhyatamaà layänäm||66

The glorious Primordial Protector has relayed innumerable viable methods for attaining dissolution, but we think that the best one is the exploration of sound. (66)

19

muktäsane sthito yogé mudräà sandhäya çämbhavém| çåëuyäddakñiëe karëe nädamantästhamekadhéù||67

The practitioner, sitting steadily in mukta asana and staying concentrated in Shiva’s seal, should listen one-pointedly for the sound inside the right ear. (67)

çravaëa puöa nayana yugala ghräëa mukhänäà nirodhanaà käryam| çuddha suñumëä saraëau sphuöamamalaù çrütaye nädaù||68

Through the practice of focusing inward by closing the ears, nose and mouth, a clear, distinct sound will be heard if the central channel has been purified. (68)

ärambhaçca ghaöaçcaiva tathä paricayo'pi ca| niñpattiù sarva yogeñu syädavasthä caturñöayam||69

In all of yoga there are four stages: Beginning, Jar, Increase, and Consummation. (69)

atha ärambhävasthä| brahma granterbhavedbhedo hyänandaù çünya sambhavaù| vicitraù kvaëako dehe'nähataù çrüyate dhvaniù||70

And now for the “Beginning” Stage: When the Brahma knot is pierced, bliss arises from the realization of emptiness and a wondrous little sound, the sound of the heart cakra, is heard. (70)

divya dehaçca tejasvé divya gandhastvarogavän| sampürëa hådayaù çünya ärambhe yogavänbhavet||71

When the stage known as “Beginning” and “Empty” occurs, the heart become completely full and the yogi assumes a divine body and becomes lustrous. He has a divine smell and is free from disease. (71)

20

atha ghaöävastha| dvitéyäyäà ghatékåtya väyurbhavati madhyagaù| dåòhäsano bhavedyogé jïäné deva samastadä||72

And now for the “Jar” Stage: When the second or Jar Stage has been achieved, the wind enters the central channel. The wise yogi, unmoving in his posture, then become equal to a divine being. (72)

viñëu granthestato bhedätparamänanda sücakaù| atiçünye vimardaçca bheré çabdastadä bhavet||73

And then, because of the piercing of the knot of Vishnu, highest bliss is made manifest. And when there is the “Excessively Empty” stage, there is the pounding sound of the kettledrum. (73)

atha paricayävasthä| tåtéyäyäà tu vijïeyo vihäyo mardala dhvaniù| mahäçünyaà tadä yäti sarva siddhi samäçrayam||74

And now for the “Increase” Stage: In the third stage, a vigorous sound of the mardala drum is heard. Then one goes into “Great Emptiness,” the repository of all attainments. (74).

cittänandaà tadä jitvä sahajänanda sambhavaù| doña duùkha jarä vyädhi kñudhä nidrä vivarjitaù||75

Then, having attained a mind of bliss, spontaneous bliss arises and one becomes free of faults, of suffering, of old age, of sickness, of hunger, and of sleep. (75)

atha niñpattyavasthä| rudra granthià yadä bhittvä çarva péöha gato'nilaù| niñpattau vaiëavaù çabdaù kvaëad véëä kvaëo bhavet||76

And now for the “Consummation” Stage: When the knot of Rudra is pierced, the inner wind goes to the seat of Shiva. In the stage of Consummation, there is the sound of a bamboo flute, tinkling like the sound of a vina. (76)

21

***

karëau pidhäya hastäbhyäà yaù çåëoti dhvanià muniù| tatra cittaà sthirékuryädyävatsthira padaà vrajet||82

The sage who, having covered his ears with his hands, hears the sound. He should keep his mind steady on that and he will attain a state of stillness. (82)

abhyasyamäno nädo'yaà bähyamävåëute dhvanim| pakñädvikñepamakhilaà jitvä yogé sukhé bhavet||83

Listening to this sound muffles outer sounds. The yogi in a fortnight completely overcomes mental agitation and becomes a very happy person! (83)

çrüyate prathamäbhyäse nädo nänä vidho mahän| tato'bhyase vardhamäne çrüyate sükñma sükñmakaù||84

In the beginning, the sounds heard are of many sorts and very loud. But as the practice increases more and more subtle sounds are heard. (84)

ädau jaladhijémütabheréjharjharasambhaväù| madhye mardalaçaìkhotthä ghaëöakähalajästathä||85

At first, the sounds are like those of the ocean, a thundercloud, a kettle drum, or a jharjhara drum. Midway in the practice, the sounds of a mardala drum or conch arise, and then those of bell or a trumpet.

ante tu kiìkiëévaàçavéëäbhramaraniùsvanäù| iti nänävidhä nädäù çrüyante dehamadhyagäù||86

By the end of the practice, the sounds are like those of a small bell, a flute, a vina, bees, and then silence. These various sounds are heard coming from the middle of the body. (86)

22

mahati çrüyamäëe'pi megha bheryädkike dhvanau| tatra sükñmätsükñmataraà nädameva parämåçet||87

Even while hearing loud sounds like thunderclouds, kettle drums, and so on, one should concentrate only on the more and more subtle sounds. (87)

ghanamutsåjya vä sükñme sükñmamutsåjya vä ghane | ramamäëamapi kñiptaà mano nänyatra cälayet || 88||

One may go from the gross to the subtle or from the subtle to the gross, as one likes, but one should not allow the mind to move to anything else. (88)

yatra kuträpi vä näde lagati prathamaà manaù | tatraiva susthirébhüya tena särdhaà viléyate || 89||

Stick to whatever sound the mind originally fixes on. Staying perfectly steadily on it alone, one is absorbed into it. (89)

23

Class Four: Losing Yourself in Music and Chanting the Name of God

I. Liberation Through Sound

From the Vedanta-sutra 4.4.22:

anävåttiù çabdäd anävåttiù çabdäd

One becomes liberated through sound. One becomes liberated through sound.

II. Losing Oneself in Music

From the Vijnana Bhairava Tantra:

tantryädivädyaçabdeñu dérgheñu kramasaàsthiteù | ananyacetäù pratyante paravyomavapurbhavet ||

One who with single-mindedness stays fixated for a long time on the sound of music made by a lute or other stringed instruments will, at the end of the process, become embodied in the space of the Supreme One. (41)

gétädiviñayäsvädäsamasaukhyaikatätmanaù | yoginastanmayatvena manorüòhestadätmatä ||

Through the unequalled joy of becoming absorbed completely in the sound of beautiful music and such the yogi’s mind is elevated and becomes one with that. (73)

24

III. The Nine Modes of Devotion

From the Bhagavata Purana, 7.5.22-4:

hiraëyakaçipuruväca prahlädänücyatäà täta svadhétaà kiïciduttamam kälenaitävatäyuñman yadaçikñadgurorbhavän çréprahläda uväca çravaëaà kértanaà viñëoù smaraëaà pädasevanam arcanaà vandanaà däsyaà sakhyamätmanivedanam iti puàsärpitä viñëau bhaktiçcennavalakñaëä kriyeta bhagavatyaddhä tanmanye'dhétamuttamam

Hiranyakashipu said, “Tell me, dear Prahlada, since you are so well instructed over so much time, what is the highest thing you have learned from your teachers?”

Prahlada replied, “There are nine ways of expressing devotion to God that are incumbent on a person: listening about, chanting and singing to, and remembering God; performing service; worshiping and offering prayers; becoming the servant or friend; and wholly dedicating oneself. This is the way to act in relation to the Lord. This I regard as the highest thing I’ve learned.”

IV. Glorifying God Through Chanting and Singing

A. From the Bhagavad Gita, 9.13-14; 10.9:

mahätmänstu mäà pärtha daivéà prakåtimäçritäù | bhajantyananyamanaso jïätvä bhütädimavyayam ||

But the great souls, Arjuna, taking refuge in My divine nature, are devoted to Me. With minds on nothing else, they understand Me as the imperishable source of all beings.

25

satataà kértayanto mäà yatantaçca dåòhavratäù namasyantaçca mäà bhaktyä nityayuktä upäsate||

Always chanting and singing to Me and striving to firmly keep their vows, prostrating with faith, those with unwavering discipline worship Me.

maccittä madgatapräëä bodhayantaù parasparam | kathayantaçca mäà nityaà tuñyanti ca ramanti ca ||

Those whose minds are fixed on Me, whose very lives are wholly given up to Me, enlightening one another and constantly talking about Me – they are contented and joyful.

B. From the Narada Bhakti Sutra:

athäto bhaktià vyäkhyäsyämaù | We will now explain devotion. (1.1)

sä tvasmin paramapremarüpä | Its nature is the highest love for That One. (1.2)

amåtasvarüpä ca | And its essence is the nectar of immortality. (1.3)

yallabdhvä pumän siddho bhavati amåto bhavati tåpto bhavati | When one obtains this, a person becomes perfect, immortal, and content. (1.4)

yatpräpya na kiïcid väïcati na çocati na dveñöi na ramate notsähé bhavati | Upon attaining this, one desires nothing more at all. One does not grieve nor hate nor lust, nor does one strive for anything else. (1.5)

26

yajjïätvä matto bhavati stabdho bhavati ätmärämo bhavati | When one truly realizes this, one becomes intoxicated, stunned; their joy is self- contained. (1.6)

***

tasyäù sädhanäni gäyantyäcäryäù | The religious teachers sing about the methods for cultivating it. (3.1)

tattu viñayatyägät saìgatyägät ca | But it comes from renouncing objects of the senses and attachment. (3.2)

avyävåttabhajanät | And from unrelenting worship. (3.3)

loke'pi bhagavadguëaçravaëakértanät | And from singing about and listening to the praises of the Lord’s qualities all day long. (3.4)

V. Chanting the Divine Name

A. From the Bhagavata Purana, 3.33.7; 6.2.14; 6.3.22:

aho bata çvapaco'to garéyänyajjihvägre vartate näma tubhyam| tepustapaste juhuvuù sastruräryä brahmänücurnäma gåëanti ye te||

Oh how awesome even those who eat dogs become when Your name is on their tongues! Those who chant the name are like those well-versed in the Vedas, like Aryas, like those who perform sacrifices and austerities.

27

säìketyaà pärihäsyaà vä stobhaà helanam eva vä vaikuëöhanämagrahaëam açeñäghaharaà viduù

A wise person knows that chanting the name of God – even if it’s done just formulaically, jokingly, disrespectfully, or even contemptuously – delivers one from all sins.

etäväneva loke'sminpuàsäà dharmaù paraù småtaù bhaktiyogo bhagavaté tannämagrahaëädibhiù nämoccäraëamähätmyaà hareù paçyata putrakäù ajämilo'pi yenaiva måtyupäçädamucyata

The yoga of devotion – practices such as chanting the name of the Lord – is known to be the highest spiritual practice for people in this world. Uttering the name of God turns even childen into great beings. Just by this practice even bastards are freed from the snares of death.

B. From the Bible (Psalms 113.1-3; Romans 10.8-13)

Praise the Lord. Praise the Lord, you his servants; praise the name of the Lord. Let the name of the Lord be praised, both now and forevermore. From the rising of the sun to the place where it sets, the name of the Lord is to be praised.

“The word is near you; it is in your mouth and in your heart,” [quoting Deuteronomy 30.14] that is, the message concerning faith that we proclaim: If you declare with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you profess your faith and are saved. As Scripture says, “Anyone who believes in him will never be put to shame.” [quoting Isaiah 28.16] For there is no difference between Jew and Gentile—the same Lord is Lord of all and richly blesses all who call on him, for, “Everyone who calls on the name of the Lord will be saved.” [quoting Joel 2.32]

28

C. From the Qur’an (87.1-3; 14-15)

Glorify the name of thy Lord, the Most High! Who creates, then makes complete, And Who measures, then guides . . . He indeed is successful who purifies himself, And remembers the name of his Lord, then prays.

29